44<\/strong>. where their worm<\/em> ] These words are cited from Isa 66:14<\/span>.<\/p>\n Mar 9:44<\/span>; Mar 9:46<\/span>; Mar 9:48<\/span><\/p>\n Where their worm dieth not.<\/em><\/p>\n –<\/p>\n The punishment of the wicked, dreadful and interminable<\/strong><\/p>\n Some will say that this doctrine has no tendency to do good; it is idle to think of frightening men into religion. It is my duty not to decide what doctrines are likely to do good, but to preach such as I find in the Scriptures. I dare not pretend to be either more wise or more compassionate than our Saviour; and He thought it consistent, both with wisdom and compassion, to utter the words of our text. These expressions allude to the manner in which the Jews disposed of the bodies of the dead; placed in tombs they were consumed by worms; or on a funeral pile it was consumed by fire. You have seen this, but there is another death, of the soul. Those who die this death shall be preyed upon by worms which will never die, and become the fuel of a fire that will never be quenched. The language is indeed figurative, but not on that account less full of meaning.<\/p>\n I. <\/strong>In dilating upon these truths, I shall say little of the corporeal sufferings which await impenitent sinners beyond the grave. Such sufferings will certainly compose a part of the punishment; for their bodies shall come forth in the resurrection of damnation; as it is the servant of the soul, its tempter to many sins, and its instrument in committing them, there seems to be a manifest propriety in making them companions in punishment. But to the sufferings of the soul, the Scriptures chiefly refer. The clause-where their worm dieth not-intimates that the soul will suffer miseries, analogous to those which would be inflicted on a living body, by a multitude of reptiles constantly preying upon it; that as a dead body appears to produce the worms which consume it, so the soul dead in trespasses and sins, really produces the causes of its own misery. What are those causes, what is the gnawing worm?<\/p>\n 1. <\/strong>its own passions and desires. That these are capable of preying upon the soul, and occasioning acute suffering, even in this life, need not be proved. Look at a man who is habitually peevish, fretful, and disappointed. Has he not gnawing worms already at his heart? Look at the envious, covetous, ambitious, proud; these passions make men miserable here; even while in this world there are many things calculated to soothe or divert mens passions. Sometimes they meet with success, and this produces a transient calm; at another time, the objects which excite their passions are absent, and this allows quietness. Men have not always the leisure to indulge their passions; they are under the operations of causes which tend to restrain them, such as sleep. But suppose all these removed, deprived of sleep, success, and the objects which excite his strongest passions constantly before him, and all restraints gone. Would not such a man be miserable? Nothing inflames the passions of men more than suffering.<\/p>\n 2. <\/strong>The gnawing worm includes the consciences of sinners. Conscience has inflicted terrible agony, as in the case of Judas. Here she speaks only at intervals; there without intermission. Here she may be stifled by scenes of business or amusement, sophistical arguments; but there will be no means of silencing her; she will see everything in the clear light of eternity. What a God she has offended, Saviour neglected, heaven lost. Well may this be compared to a gnawing worm.<\/p>\n II. <\/strong>Our Saviour speaks not only of a gnawing worm, but of an unquenchable fire. So far as the soul is concerned, this refers to a keen and constant sense of Gods presence and righteous displeasure. He says of Himself, I am a consuming fire.<\/p>\n III. <\/strong>We learn from the passage before us, that those sufferings will be endless. Their worm dieth not, and the fire is not quenched. The passions and consciences of sinners endure as long as the soul of which they are a part. God lives forever, He must forever be displeased with sinners. It is impossible that I should deserve it. You know nothing of your sins, or of what sin deserves. As well might a man, who should put vipers into his bosom, complain of God because they stung him. Christ died to save them from their misery. (E. Payson, D. D.<\/em>)<\/p>\n<\/p>\n Preserving fire<\/strong><\/p>\n Preserving fire, or salting with fire. Decay is a species of burning; and only those things that have been burnt, or cannot be burnt, will not decay.<\/p>\n I. <\/strong>Temptation is a preserving fire. The boy who has been sheltered at home is honest; but his integrity is not as firm as that of the honest merchant. The clay (Isa 64:8<\/span>) is soft and plastic; but after it has been burnt in the furnace it will break before it will bend. All must pass through the fire of temptation. If you are to be a vessel of honour fit for the heavenly palace, the Lord must be your potter.<\/p>\n II. <\/strong>Affliction is a preserving fire. The metal comes forth from the furnace more useful (Mal 3:3<\/span>).<\/p>\n III. <\/strong>The day of judgment is also compared to a fire (1Co 3:13<\/span>). Fire is a searching test. All paint, enamel, pretence of every kind, will melt before it. Its results are enduring. All must pass through the fiery ordeal. Only such works can stand as proceed from gospel love.<\/p>\n IV. <\/strong>Another preserving fire is the fire of hell. The misery of hell is two fold: sin and its punishment. (J. B. Converse.<\/em>)<\/p>\n<\/p>\n Their worm dieth not-Conscience in hell<\/strong><\/p>\n It has been discovered that there are worms which eat and live upon stone. Many such have been found in a freestone wall in Normandy. So there is a worm in hell-conscience-which lives upon the stony heart of the condemned sinner, which gnaws with remorse all whom grace has not softened.<\/p>\n Verse 44. See Clarke on <\/span>Mr 9:43<\/span><\/span>.<\/P> <\/p>\n Where their worm dieth not, and the fire is not quenched.<\/strong> The passage referred to, is in Isa 66:24<\/span>, and as there, the words are spoken of such, as transgressed against the Lord; so here, of such as offended any of Christ’s little ones, or were offended by an hand, a foot, or eye, and retained them: by their worm is meant, their conscience; for as a worm that is continually gnawing upon the entrails of a man, gives him exquisite pain; so the consciences of sinners, will be continually flying in their faces, bringing their sins to remembrance, accusing them of them, upbraiding them with them, aggravating them, tormenting them for them, filling them with dreadful anguish and misery, with twinging remorses, and severe reflections, and which will never have an end. This will be always the case; conscience will be ever distressing, racking, and torturing them; it will never cease, nor cease doing this office, and so the Chaldee paraphrase of Isa 66:24<\/span> renders this phrase,<\/p>\n , “their souls shall not die”; but shall ever continue in the dreadful torments and unspeakable horrors of a corroding conscience; and by “the fire” may be meant the fire of divine wrath let into their souls, which will never be extinguished; and so Jarchi interprets the phrase in Isa 66:24<\/span>, “their fire”,<\/p>\n , “in hell”. It is a tradition of the Jews l, that the light, fire, which God created on the second day, “there is no quenching it for ever”; as it is said, “for their worm shall not die, neither shall their fire be quenched”, Isa 66:24<\/span>, the passage which is here referred to; the reason they give is, because it is the fire of hell; the sense of which is sometimes given by the Jewish doctors thus m; “their worm shall not die” from the body, “and the fire shall not be quenched” from the soul.<\/p>\n l T. Bab. Pesachim. fol. 54. 1. & Gloss. in ib. m Zohar in Exod. fol. 62. 3.<\/p>\n The oldest and best manuscripts do not give these two verses. They came in from the Western and Syrian (Byzantine) classes. They are a mere repetition of verse 48<\/span>. Hence we lose the numbering 44 and 46 in our verses which are not genuine. <\/P> <\/p>\n <\/strong><\/p>\n 1) “Where their worm dieth not,”<\/strong> Where the conscience never sleeps, or rests, Rev 14:11<\/span>.<\/p>\n 2) “And the<\/strong> fire is not quenched.” <\/strong>And the fire never goes out, is eternal, Mat 25:41<\/span>; Mat 25:46<\/span>; Rev 14:10-11<\/span>. This verse is an interpolation, omitted in texts of older manuscripts.<\/p>\n (44) Where their worm dieth not.<\/strong>The words are taken almost literatim<\/em> from the closing verse of Isaiah (Isa. 66:24<\/span>), where they appear as part of the description of the triumph of Jehovah. The true worshippers should serve in His Temple continually, and they should go forth and see the carcases of the transgressors, for their worm shall not die, neither shall their fire be quenched, and they shall be an abhorrence to all flesh. The scenery is, like that of Isa. 63:1-6<\/span>, drawn from the slaughter of earthly battles, and the prophet exults in vision over the putrid carcases and the blazing fires that consume them, and thinks of that scene as perpetuated throughout eternity. The imagery was thus already familiar, and it coalesced naturally with the ideas of Gehenna. Possibly the valley of Hinnom, as the great cloaca<\/em> of Jerusalem, receiving its solid as well as its fluid sewage, with putrid offal and blazing fires consuming them, had become in this way a visible type of the unseen Gehenna; but the authorities are hardly definite enough to warrant the positive statement that it presented such a scene. The interpretation of the symbols (for a literal acceptance of the words is obviously out of the question) is not far to seek. Well-nigh all Christian thinkers have seen in the gnawing worm, the anguish of an endless remorse, the memory of past sins. Fire retains its wonted force as the expression of the righteousness of God (Heb. 12:29<\/span>) manifesting itself to the consciousness of the sinner in all its awfulness, purifying where there is any desire, and therefore capacity, for purification, but never altering its essential character, even as the fire never can be quenched. So much the words declare distinctly, as the law of righteous retribution. They do not absolutely exclude the thought that the fire may consume or destroy that which it cannot purify; still less do they affirm that it will.<\/p>\n Mar 9:44<\/span><\/em><\/strong>. <\/strong>Where their worm dieth not,<\/em><\/strong><\/strong> These expressions seem to be borrowed from Isa 66:24<\/span>. And they shall go forth and look upon the carcases of the men that have transgressed against me; for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. <\/em>In this passage the prophet is describing the miserable end of hardened sinners, by a similitude taken from the behaviour of conquerors, who, after having gained the battle, and beaten the enemy out of the field, go forth to view the slain. Thus at the last day, the devil with all his adherents being finally and completely vanquished, the saints than go forth to view them doomed by the just judgment of God to eternal death. And this their punishment is represented by two metaphors, drawn from the different way of burying the dead, in use among the Jews. Bodies of men interred in the earth, are eaten up of worms, which die when their food faileth; and those that are burned, are consumed in fire, which extinguishes itself when there is no more fuel added to feed it. But it shall not be so with the wicked; their worm shall not die, and their fire shall not be quenched. These metaphors, therefore, as they are used by our Lord, and by the prophet Isaiah, paint the eternal punishments of the damned in strong and lively colours. Dr. Doddridge observes, that there may indeed be an allusion here to Isa 66:24<\/span> but that the expression would have been just and proper without it. Dr. Rymer supposes, that both the worm <\/em>and the fire <\/em>are meant of the body, and refer to the two different kinds of funerals among the ancients, interment <\/em>and burning. <\/em>So that our Lord may seem here to prevent an objection against the permanent misery of thewicked in hell, arising from the frail constitution of the body; as if he should have said, “The body will not then be as it is at present, but will be incapable of consumption or dissolution. In its natural state, theworms <\/em>may devour the whole, and die for want of nourishment; thefire <\/em>may consume it, and be extinguished for want of fuel: but there <\/em>shall be perpetual food <\/em>for the worm <\/em>that corrodes it; perpetual fire <\/em>for the fuel <\/em>that torments it.” The most superficial reader must be sensible that our Lord’s repeating so frequently his declaration concerning the duration of future punishment, (see Mar 9:46<\/span>; Mar 9:48<\/span>.) has in it something very aweful, and implies that mankind should attend to it, as a matter of infinite importance to them. It likewise affords a lesson to all ministers of the gospel, directing them to enforce the principles of religion which they inculcate, by frequently and earnestly holding forth to the view of their hearers, the terrors of a future judgment. <\/p>\n 44 Where their worm dieth not, and the fire is not quenched. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 44. Where their worm<\/strong> ] As out of the corruption of our bodies worms breed, which consume the flesh; so out of the corruption of our souls this never dying worm. This worm (say divines) is only a continual remorse and furious reflection of the soul upon its own wilful folly, and now woeful misery. Oh, consider this before thy friends be scrambling for thy goods, worms for thy body, devils for thy soul. Go not dancing to hell in thy bolts, rejoice not in thy bondage, as many do; to whom the preaching of hell is but as the painting of a toad, which men can look on and handle without fear.<\/p>\n<\/p>\n Never dieth, and the fire is not quenched<\/strong> ] O quam diuturua et immensa est eternitas!<\/em> Oh how long and enormous is eternity, said the devil once. a<\/em> A child with a spoon may sooner empty the sea than the damned accomplish their misery. A river of brimstone is not consumed by burning.<\/p>\n<\/p>\n a<\/em> Manlii loc. com. <\/p>\n worm. See Iea. Mar 66:24, and compare Exo 16:20. Job 7:5; Job 17:44; Job 19:26; Job 21:26; Job 24:20. Isa 14:11. This verse and Mar 9:46 are omitted by T (Tr. ] WH R, not the Syriac. <\/p>\n Mar 9:44; Mar 9:46; Mar 9:48. , where) A most weighty repetition. The allusion is to the carcases, which are the food either of worms, or of the funeral pile. The worm expresses corruption; but this corruption is eternal, 2Th 1:9.-, the worm) Of the soul.-, their) It is not expressed in Mark to what this word is to be referred. Therefore it is a quotation from Isaiah.[8]- , dieth not) The present.-, the fire) of the body. Here we are to supply , their.- , is not quenched) Either because it surely [certo] blazes [is kindled]; comp. 2Ki 22:17 : or because it blazes [burns] without rest day and night, Rev 14:11; Rev 20:10, and for ever; see the same passage. An alternation of torments, with respect to the degrees of torment, may be inferred from Isa 66:23-24 : but yet the torments shall be unceasing.[9]<\/p>\n [8] Isa 66:24, which furnishes the reference of the here in Mark: the men that have transgressed against me.-ED and TRANSL.<\/p>\n [9] Tischend omits this whole Mar 9:44, with BCL Memph. Lachm, retains it, with AD abcd Vulg. Iren. 165 [abcd Iren., however, read the future for the present, , ]-ED. and TRANSL.<\/p>\n their: Mar 9:46, Mar 9:48, Isa 66:24 <\/p>\n the fire: Isa 33:14, Mat 3:12, Mat 25:41, Mat 25:46, 2Th 1:9, Rev 14:10, Rev 14:11, Rev 20:10, Rev 20:15, Rev 21:8 <\/p>\n Reciprocal: Gen 42:21 – they said Hos 5:12 – rottenness Mar 9:45 – General Act 12:23 – and he<\/p>\n 4<\/p>\n All of the illustrations that are ever used here or elsewhere as to the duration of punishment, must be interpreted to mean that the unsaved will be in punishment that will be conscious and endless: Their worm dieth not is commented upon by another writer in better language than I can produce as follows: “The awfully vivid idea of an undying worm, everlastingly consuming an unconsumable body.” The reason the worm will not die is that the body will not be consumed, even though in the midst of an unquenchable fire, and hence there will always be something to keep the worm alive.<\/p>\n 9:44 Where their {m} worm dieth not, and the fire is not quenched.<\/p>\n (m) Their worm who will be cast into that flame.<\/p>\n Where their worm dieth not, and the fire is not quenched. 44. where their worm ] These words are cited from Isa 66:14. Fuente: The Cambridge Bible for Schools and Colleges Mar 9:44; Mar 9:46; Mar 9:48 Where their worm dieth not. – The punishment of the wicked, dreadful and interminable Some will say that … Continue reading “Exegetical and Hermeneutical Commentary of Mark 9:44”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24569","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24569","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24569"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24569\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24569"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24569"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24569"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"